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Om brahmānandam parama śukadam kevalam jñānam uratim daṇḍatitam gagana sadṛśyam tasmasyādi lakṣyam ekam nityam vimalāchalam sarvaddhi-śakṣibhūtam bhavatitam triguṇa rahitam Satguru Tam Namām Om Śānti. Blessed Self, dear sisters and brothers, welcome. This is a very auspicious time. At this moment, every religion is meeting for this particular occasion, which means we all believe in One. Today is the day of the ancestors. Since ancient times, there has been a science, a tradition, that follows the life of life itself as our ancestors did. There are many opinions and many who are self-realized. When the soul comes out of the body, the five elements—ākāśa (space), air, water, earth—are still present in the body, but one element is absent: fire. Yet, some yogīs say that while the flames and the glue of fire are gone, the heat remains. It is a heat we do not feel; our body becomes cold. The eyes may be open or closed, the mouth slowly slackens, and the body retains a kind of spare, dead energy. The heat departs, expanding outward. That is a different kind of heat, but it remains here. Eventually, all five elements are gone, and we can do nothing. Today, we might place the body in ice or glaciers, which are melting, perhaps revealing old races. But the soul leaves the body at a tremendous speed, like a shooting star in the sky—it is gone in an instant. In your meditation, your speed is like that shooting star. Ādiguru Śaṅkarācārya writes in his Aprokṣa Anubhūti about a snake running away. When a snake is moving, if you see its track on the sand and beat a stick on that line, you can beat it as much as you want, but the snake is not there; it is gone. Similarly, our current existence is a yes or no. A reality is acknowledged in certain religions. We go to graveyards. For high saints and for others alike, we go, decorate the grave, place a candle and flowers, kneel down, and memories arise. Our eyes drip, our hearts feel, and we look at the grave of a father, mother, or child. But that is all. The departed might say, "What are you looking at? I am not here." Therefore, in many traditions, the five-element body is burned, and the ashes are scattered in a river, in a forest, or elsewhere; it is gone. In very ancient times, it was like that. Consider the Parsis from the Middle East, from Persia. In the Parsi religion, amidst constant wars and persecution, they were killed or expelled. They filled ships and landed on the shores of the Indian Ocean, near Gujarat and Mumbai. They arrived as refugees on boats. Some approached the local king with respect, saying, "We are Persians. We need shelter. Please, can you give us a place in India?" The king welcomed them, offered water and tea, and asked what he could do. They explained they needed a place as they were being killed. The king, in a true story you can verify, ordered a cup of milk and a glass of water. He gave the water to a Parsi and offered the milk, saying, "Please put this water in the milk." The Parsi poured the entire glass in. The king then said, "Please take the water out again." The Parsi replied, "Your Highness, do not make a joke with us." The king said, "No joke. This milk and water cannot be separated. Similarly, you will be with us." We should always be like this: milk and water. The Parsi people in India are still deeply respected. They have ceremonies with fire, like many Indians do. When a Parsi dies, they do not bury or burn the body. They place it in a forest or, in cities like Mumbai, on high towers with long roofs designed for birds. The body is placed there, the clothes are removed, and the birds consume it. This tradition is respected by the government of India in big cities like Mumbai, Calcutta, and Delhi. Some place the body in a river or the ocean so fish or animals may consume it. This is one tradition. The second tradition concerns where the soul has gone. The soul carries with it only the earth element, the flesh that remains here. According to our karma and destiny, there is a fine life, an astral body. That astral body is incredibly speedy—like opening and closing your eyes; it is gone. Once, during a sudden meditation two years ago in Ukraine with Virāda, I saw many souls going; it was very beautiful and full of light. Islam has its different views, Buddhism has its own, but in reality, at the end, we are all meeting in oneness, for there is only one sky. Nowadays, everywhere, ceremonies are built for ancestors. In India, they are called pitṛ, ancestors. Many people believe in this deeply. It is good that in Christianity there is a tradition to come and offer light, flowers, and so on. Similarly, the soul is gone, but there is that which has no distance. In this room, there is a beautiful rose flower. Its smell is here, at the other door, and outside the window. There are no limitations. You have to pay your debt to the bank; you have to give credit. You have a credit with your parents, your mother and father. You are the essence of them, and they may ask for it. Otherwise, sometimes ancestors may disturb your whole family. Sometimes an entire family is destroyed, a house is ruined, a husband leaves his wife or a wife leaves her husband, children scatter, and one child suffers—all due to the disturbance of these souls. If you make the ceremony, it is for those who believe, and it is true. Whether you believe or not, it is true. So we must perform a very nice ceremony and give thanks to God. In Christianity, they do this by coming to church. This is very good. Mostly, people go to Prayāg, Bodh Gayā, Badrināth, or Vārāṇasī. There are certain power points. If you go to Badrinath and perform a ceremony at Alakpurījī’s, at the Alaknanda, you are liberated. Otherwise, you may go somewhere and somewhere else, and the ceremony is not made whole and complete. Then the soul may suffer—not that the soul itself suffers, but it goes according to its destiny. Consider how many animals are sold and slaughtered. Do not think it is only an animal. Perhaps you have been there; your soul is there, and you are slaughtering it. This cycle continues. There is a water wheel: water pots come up, then go down a waterfall, are fed back, and come and go again. That one suffers the pain. As long as we live in the physical body, life has only one definition—or other words, I forget. Is there no evidence? The evidence is pain. You all and myself, we are all aware and we feel pain. Even a small injection causes pain. Similarly, if you put a little needle in a sleeping fish, it will also react. Pain is the torture of this life. When an animal is killed, you can cut any part, but as long as it is alive, the whole body, the whole flesh, is in pain. This pain is evidence for the soul. All that has been done within these five elements will come back, and you will have all the pain coming and going. It is not guaranteed that you will become human again, or that from being human you will become holy and go there. There is no separate God; only you are That. You have to develop that. That is it. This is also the day when God Rāma comes. Rāma was not incarnated for just one purpose, but for many, for cleaning everything, like Śrī Kṛṣṇa. Our Holy Gurujī’s life was very beautiful. Holy Gurujī was the last disciple of Mahāprabhujī, the disciple of the sanyāsī. I think there are rare disciples who were with Holy Gurujī, Mahāprabhujī, other than Holy Gurujī himself. Consider how much bhajan writing and how much devotion Holy Gurujī had. There are other stories I do not wish to tell, but Gurudev spread the message of Mahāprabhujī throughout the whole of India. It is Holy Gurujī who, out of his energy and power, gave me the duty for Mahāprabhujī. Holy Gurujī’s words are always true. Holy Gurujī wrote a beautiful bhajan, a true Khyām. It comes through all bhajans, but Holy Gurujī writes it is a true Khyām: Prabhū kī emarā kahānī hai. The divine light and sound of Mahāprabhujī is in the whole world. How? Through all of us. Mahāprabhujī performed a miracle. There is an instrument called the webcast. Through the webcast, all of Mahāprabhujī’s Nāda Brahma is transmitted. Diwali is very great, like Christmas. Bhagavān Rāma lived about 150,000 years ago, but is still present. Hanumān is still here in our belief. Others... It was Mahāprabhujī’s Holy Gurujī’s samādhi; he went deep. It was the day before yesterday, but you know this story. I did not want to repeat it again and again, because Gurujī gave his word that if Maheśvara Nanda would tell, then he would give up the body; otherwise, he would not. Some of his bhaktas told Swamiji, "Gurujī, it is time to go." Even at that time, he was in samādhi, but his finger was moving all the time, holding a mālā. It means he was chanting Mahāprabhujī’s name, the mantra of Mahāprabhujī: Hari Om, Gṛhasthas. There are so many things. It keeps one so filled, and one exists. Among these many seats, this seat is called the Gāḍī, the holy seat. In Christianity, this is the holy chair. When you sit here, it is automatic: the Guru’s grace, the words come. I did not prepare or decide what to talk about today. I really do not know anything. But when I am here, Gurujī said, "Which bhajan is that?" Sa mera sattva guru vandavā, anādi avicchalāgadī saddhā, nirantara kele asarā, unnāmo nidhyā viśvāsā. God bless you. Parasūname śyāmāpichan tribinatata kele Śrī Jagadguru sanyasiswa, Śrī Jagadguru sanyasiswa Siddhi Pādayālā Milyā Gurupu Caraṇakamalamēholē Siddhi Pādayālā Milyā Bhameśa Siddhi Dhāram Bhagavān Kī Jai Śrī Ālāpurījī kī Pitṛparamparā kī Jaya, Viśva Gurumā Maṇḍaleśvara Paramahaṃsvāmī. What Gurujī had was great tapasyā in service to Mahāprabhujī in Bālāgoḍā and Khaṭṭū. Mahāprabhujī stays mostly also in the Khattu village, Śivavāga. Where Mahāprabhujī lived in his last time, this whole area is where Gurujī stayed. Gurujī walked everywhere; you cannot imagine. I think Gurujī has touched and walked on each and every stone in the whole area. Now, at this time, we have established Mahāprabhujī’s life and Holy Gurujī’s legacy. We have established an ashram for all who wish to go. Of course, the body of Mahāprabhujī is there, and it is everywhere under about 200 meters. There is a new ashram and Alagpurījī’s Siddha Pīṭha. This is the Siddhā Pīṭha, and a Śiva temple for the memory of Gurujī there, Ālagpurījī’s Siddhā Pīṭha. It is a beautiful, nice ashram. You should go there. Now, this time, for the first time, we are observing Holy Gurujī’s anniversary. Many, many people will come, thousands from the Nago district. If you can come, you are most welcome. Many are coming, so I will be there, and Diwali is also there. So on this date, you are welcome to come or have a satsaṅg here. Okay. Wish you all the best.